An extremely useful epigraphical tool

3 October 2009
IRT 607

IRT 607

One of the most useful websites I know is the Epigraphik-Datenbank Clauss/Slaby (EDCS), maintained by the Katholische Universität Eichstätt-Ingolstadt. The English site is here. I use it nearly every day, and it rarely disappoints. These days, I am reorganizing my collection of photos, and it often helps me find the catalog numbers of the inscriptions.

Take, for instance, the photo to the right: an inscription from Lepcis Magna, which we photographed in 2006. There is no explanatory sign, but using the words “Lepcis Magna”, “Septimiae” and “splendidissimi”, it was easy to discover that this was inscription #607 of J.M. Reynolds & J.B. Ward Perkins, Inscriptions of Roman Tripolitania (1952 London). You will also find a photo of the inscription, which describes the setting up of a statue – the most expensive silver statue of Roman Africa, to be precise.

Some time ago, I used the EDCS to check which deities the ancients actually venerated. I obtained some remarkable results, which I would not have reached in so little time -one evening- if I had had to use those massive books of the Corpus Inscriptionum Latinarum – which I happen to love, but are less easy to use than the EDCS.


Roman Inscriptions

25 September 2009
Inscription of an officer of III Cyrenaica, found near the Mausoleum of Caecilia Metella.

Inscription of an officer of III Cyrenaica, found near the Mausoleum of Caecilia Metella.

You don’t have to visit Rome to know at least one stereotypical phrase from the city’s inscriptions: SPQR, Senatus Populusque Romanus, which stands for “Senate and People of Rome“. Another expression that has gained wide currency is Pontifex Maximus: originally the high priest, now the title of the Pope. Tens of thousands of Latin inscriptions have survived: among the oldest is a text on a block of tufa near the Curia, and among the most recent ones is a self-laudatory text to commemorate that in 2004, a European Constitution had been signed on the Capitol.

This example proves that if the stones speak, you mustn’t believe everything they say. (The treaty has been rejected, redesigned, found unconstitutional, and so on.) The reliability of inscriptions is an important issue, but the American classicist Tyler Lansford does not systematically deal with it in his book The Latin Inscriptions of Rome. Nor does he devote many words to the fact that inscriptions were relatively cheap and can, therefore, offer information about ordinary people’s lives. Lansford ignores them. For example, when he describes the Mausoleum of Caecilia Metella, he discusses its epitaph, digresses upon the owner’s identity, upon her husband, upon her husband’s grandfather, upon his death near Carrhae, and upon Carrhae being on the far side of the Euphrates, but he ignores the inscription of the soldier of III Cyrenaica next to the mausoleum.

Of course, any collection is a selection, and Lansford has a right to choose what he likes. Yet, his focus on official inscriptions contradicts one of his own three criteria of selection: “presence in situ, accessibility, and historical or linguistic interest” (page xiii). Only if we return to an eighteenth-century definition of history like “account of military and political deeds by great men”, Lansford’s actual selection can be harmonized with the criterium of historical interest.

Lansford has realized the problem. He admits, on the same page, that his work does not “pretend to offer a survey of the historical topography of the city of Rome, much less of her artistic, social, political, and cultural history”. As a description of his own book, that is adequate and I will not blame Lansford for writing a book that ignores these subjects, but I fail to understand how this fits the “historical interest”.

Besides, it should be noted that the criterium of historical interest contradicts the two other criteria, presence in situ and accessibility. The historically most important inscriptions are now in museums, and are therefore not included in The Latin Inscriptions of Rome. “Rome’s oldest known Latin inscription”, which is mentioned on the book’s back cover and which I take to be a reference to the tufa inscription mentioned above, is not included in the book. I get the impression that Lansford more or less carelessly inserted  “historical interest” in his list of criteria, without giving much thought to these words .

Does all this mean that The Latin Inscriptions of Rome is a bad book? No, certainly not. Lansford’s commentaries are impeccable. The sixteen maps are masterpieces. The glossary is excellent. The index of sites and the index of first lines are useful, and so is the list of abbreviations. This is a fine book for anyone who learned some Latin and wants to check his knowledge during a visit to Europe’s cultural capital, or wants to impress his companions.

I am writing these last words without sarcasm. After all, ancient, medieval, and Renaissance inscriptions were intended for people who wanted to display their knowledge. A Roman senator knew perfectly well who had been honored by that triumphal arch in front of the Curia, but he loved to read its inscription aloud -nobody read in silence, back then- and show to the world that he was a literate man. Roman inscriptions were there to enable people to say “I can read, you cannot, and that’s why I am powerful and you are a plebeian”.

Inscriptions were always meant for pedants. There is nothing wrong with that. Knowledge can be delightful, and there is no reason not to enjoy it. Nor is there anything wrong with Lansford’s ignoring this historical aspect of his texts (I would not write about The Latin Inscriptions of Rome if I didn’t believe the book is valuable). Yet, he should not have mentioned that “historical interest” was a criterion of choice.

[A Dutch version of this review can be found here.]